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wa-ʾāti dhā l-qurbā ḥaqqahū wa-l-miskīna wa-bna s-sabīli wa-lā tubadhdhir tabdhīran
Give the relatives their [due] right, and the needy and the traveller [as well], but do not squander wastefully.
— Ali Quli Qarai
17Al-Isrā’الإسراءVerse 26 of 111
The Night Journey17. Al-Isrā’الإسراء
Al Isrā’
The Night Journey
MeccanVerse 26 of 111
Surah Isra’ – Verse 26
26. “And give to the near of kin his due, and (to) the needy, and the wayfarer; and do not squander wastefully.”
In this noble verse, the Qur’an explains still further another chapter from the interrelated fundamental principles of Islam regarding the rights of relatives and the needy as well as the wayfarer and, generally speaking, the issue of spending one’s wealth, without immoderation and extravagance. At first, the verse says:
“And give to the near of kin his due…”
This holy phrase signifies broadly and covers all of one’s relatives, though the ‘Ahl-ul-Bayt’ of the holy Prophet (S) are the most clear examples of it, and the Prophet himself (S) is being clearly and straightly addressed in this verse. Moreover, the verse continues saying:
“…and (to) the needy, and the wayfarer; and do not squander wastefully.”
In the meantime, the Qur’an recommends all not to engage in wasting or spoiling and do not exceed the limits, giving them away more than what they merit. Concerning the issue of immoderation and extravagance and concentration on this matter is so highly recommended that we read in quotations: The prophet (S) was walking once on a road. One of his companions called Sa‘d was engaged in performing the ritual ablution for praying, and he was using a lot of water.
He (S) asked:
“Why is it that you are wasting so such water, O’ Sa‘d?”
He said:
“Is there any immoderation in the water of ablution?”
He replied:
“Yes. Even once you find yourself by a flowing stream.”
Explanations
The Arabic term /tabŏir/ which is derived from /baŏr/ signifies ‘squandering’, like preparing 10 meals for two guests. In other words, that means spreading one’s wealth all over by means of wasting it. Imam Sadiq (as) has stated:
“He who consumes something in ways other than the path of obedience of Allah, is a ‘squanderer’.” 16
Answering a query concerning the issue of spending in allowed cases, he has ascertained
“Yes, for, he who overspends in almsgiving and gives away out of his wealth, leaving nothing for himself, he has extravagated in using lawful properly.” 17
After the revelation of this verse, the blissful Prophet (S) was searching for the aim of Allah by the phrase /ŏil qurba/ (near of kin) when Allah revealed to him to give ‘Fadak’ to Fatimah (as) and he did accordingly. However, later Fadak was illegitimately taken back from the Ahl-ul-Bayt, who tended to document their claim by this verse. Therefore, by the relatives, the objective of /ŏawil qurba/ (near of kin) are: Ali, Fatimah, Hassan and Hossayn (as).
The Shi‘ite commentators as well as Sunni commentators like Tabari, deducing from the quotations, write:
“When arriving at Sham along with other prisoners, Imam Sajjad (as) for demonstrating to their capturers as to why they considered the Ahl-ul-Bayt as aliens and non-Muslims, documented his speech with this verse, saying: “/ŏawil qurba/ (relatives) which is mentioned in this verse, directly refers to us and are intended for demonstrating our case.” 18
Some quotations consider this verse as relating to ‘khums’ (one-fifth), while some others regard the verse as speaking of matters higher than material issues. They have said that this verse commands the Prophet (S) to pay what is due to Ali-Ibn-’Abi-Talib by appointing him as his successor in his will. Imam Sadiq (as) has mentioned with respect to this verse:
“The right of Ali-Ibn-Abi-Talib (as) which has been due to him, has been succession to the Messenger of Allah (S) and having the prophetic sciences.” 19
The objective in mind when mentioning the term /tabŏir/ in the verse, which has been cited and which prohibits Muslims from engaging themselves in is /quluww/ (exaggerations). 20 Fadak was a large farm which was placed at the disposal of the Prophet (S) without any fighting. That the Prophet in turn left it at the disposal of the Ahl-ul-Bayt (as) for reasons of their popularity, chastity, devotion, trustfulness, and on order to support them economically in the line of propagation and removing the poverty of the Muslim Ummah.
However, after the passing away of the Prophet (S), Abū-Bakr re-occupied it, which was later returned to them by ‘Umar-Ibn-i-Abdul ’Aziz. They again usurped it and it was returned to them during the era of Ma’mūn Abbasi. Once again they got furious. There is an extensive literature on the discussions about the historical, legal, and political issues involved which is mentioned the commentaries concerning this verse, which we avoid stating them all in here.
Footnotes